Nov 19, 2015 | Torat Devorah
“He had a dream; a ladder was set on the ground and its top reached the sky, and angels of God were going up and down on it. And the Lord was standing beside him [or ‘upon it’]” (Gen. 28:12-13).
According to Maimonides, the purpose of the ladder is to explain the relationship between two realities, between existence on earth and existence in the “world of heavenly spheres,” both of which are set in motion by God. Jacob sees “angels of God” on the ladder. Those “going up and down on it” are the prophets who, from studying the ladder–the connection between the two worlds, i.e., God’s providence–are elevated to a higher, heavenly level of understanding. That is why it says “going up and down”; first they ascend and become inspired, then they descend and transmit the understanding they acquired to the world. In addition, “God stands on it,” e.g., on the “ladder”; this means God is there constantly, as the Prime Mover, the Cause that governs and is providence over all. According to Maimonides, the dream is a representation of the two worlds, and Jacob, as the person who contemplates the ladder, e.g., the connection between the worlds, attains an understanding of God and of His ways in our world.
Thus, the dream teaches Man to attain an understanding of the Deity and to reach the level of prophecy.
A different interpretation of the ladder follows from the commentaries of the great hassidic leader R. Shneur Zalman of Lyady and R. Hayyim of Volozhin, a disciple of the Vilna Gaon. According to their approaches, the ladder symbolized the stages by which a person ascends in spirituality. The ladder has “angels of God going up and down on it”, because the entire universe, including the angels, ascends and descends along the rungs by which human beings ascend and descend, and in their wake. That is to say, everything depends on human deeds, ascending as mankind ascends, and descending as mankind descends.
According to these interpretations, the dream teaches us Man’s centrality in the universe, his responsibility to all God’s creatures, and the total dependence of everything, including celestial beings, on humans and their deeds. Although R. Schneur Zalman of Lyady and R. Hayyim of Volozhin represent different schools of Jewish thought, both were influenced by mysticism and both indicate that they viewed human beings as superior even to the angels
Prepared by Devorah Abenhaim
Nov 12, 2015 | Torat Devorah
There is a midrashic tradition that paints Esau in dark colors. But there is a counter-tradition that sets him in a more positive light. First, Esau was indeed blessed by Isaac. In fact, his blessing came true long before Jacob’s did. The Torah emphasizes the point: “These are the kings of Edom [i.e. the descendants of Esau] who ruled before any king reigned over Israel” (Gen. 36: 31). Esau’s descendants were settled in their land while Jacob and his children were enduring exile. Second, Moses commands the Israelites: “Do not hate an Edomite, for he is your brother” (Deut. 23: 8). G-d too commands the people to respect Esau’s children and their territorial integrity. Third, the sages admired Esau’s intense love and devotion toward Isaac. Rabban Shimon ben Gamliel said: “No man ever honored his father as I honored mine, but I found that Esau honored his father more than I honored mine.” The Zohar states that “No one in the world honored his father as Esau honored his.”
One reader, however, asked Rabbi Sacks the following question: How could one say Esau was loved by God this in the light of the verse from Malachi: “I have loved you,” says the Lord. “But you ask, ‘How have you loved us?’ “Was not Esau Jacob’s brother?” the LORD says. “Yet I have loved Jacob, but Esau I have hated . . .” The Vilna Gaon comments that the phrase, “Esau I have hated” refers only to “the peripheral part of Esau” not his essence. The verse in Malachi refers to particular historical circumstances. During the First Temple period there were conflicts and wars between the Israelites and Edomites. The prophet Amos attributes particular cruelty to Edom: “He pursued his brother with a sword, stifling all compassion, because his anger raged continually and his fury flamed unchecked” (Amos 1:11). Malachi is therefore speaking about a specific historical era, not eternity.
Rav Kook believed that just as in the Torah, Jacob and Esau, Isaac and Ishmael, were eventually reconciled, so will Judaism, Christianity and Islam be in future. They would not cease to be different, but they would learn to respect one another. Rabbi Sacks summarizes: ‘The point touches upon a fundamental of Judaism. What does it mean when we call Jews “the chosen people”? Does it mean that in choosing Jacob, G-d rejected Esau? Or that in choosing Abraham, G-d rejected humanity? G-d forbid. In the Torah, G-d appears to several non-Jews, among them Abraham’s contemporary, Malkizedek, described in the Torah as “a priest of G-d most high.” One of the great heroines of the Bible, the woman who saves Moses’ life, was an Egyptian, Pharaoh’s daughter. And so on. We believe as a matter of principle that “the righteous of the nations have a share in the world to come. When Jacob was chosen, Esau was not rejected. G-d does not reject. “Though my mother and father might abandon me, the Lord will take me in” (Ps. 27: 10). Chosenness means two things: intimacy and responsibility. G-d holds us close and make special demands on us. Beyond that, G-d is the G-d of all mankind – the Author of all, who cares for all, and is accessible to all. In an age of resurgent religious conflict, these are truths we must never forget.
Prepared by Devorah Abenhaim
Oct 30, 2015 | Torat Devorah
The Torah tells us that before G’d destroyed Sodom He said, “Shall I conceal from Avraham what I do, now that Avraham is surely to become a great and mighty nation, and all the nations of the earth shall bless themselves by him?…” Rashi cites Chazal who explain, “G’d had said, ‘It is not appropriate that I should destroy Sodom without informing Avraham. I have given him this land with its five metropolises. He has been declared the ‘father of all nations.’ Should I destroy the children without informing the father? Therefore I will inform him.” What was the value of G’d informing Avraham of His actions prior to destroying Sodom?
The Gemara in Tractate Nidarim cites an opinion that states that the reason the Jewish people were exiled to Egypt was because Avraham had not taken the opportunity to convert the people of Sodom to monotheism. After Avraham was victorious over the four mighty kings, the king of Sodom, who was initially taken captive with his people, had said to Avraham, “Give me the people and take the possessions for yourself.” Avraham the victor should have said to the king of Sodom, “Because you are the equivalent of my spoils, I will take the people.” The Gemara states, “If Avraham had taken the members of the Sodom community under his jurisdiction he would have brought them under the wings of the Divine Presence (converted them to monotheism).” Avraham passed on this opportunity. He had said to the king of Sodom, “I will not benefit from you as much as a thread or a bootstrap…”
Rabbi Yosef Kalatsky explains: ‘The consequence of Avraham not taking the people of Sodom, was that they had not only remained pagans, but they had descended to the depths of evil -as the verse states, “The men of Sodom were evil and sinned against G’d defiantly….” There was no other choice but to destroy this evil entity. It was because Avraham’s inaction, regarding Sodom, that the Jewish people were exiled to Egypt. Avraham had lived his entire life for Kiddush Hashem (Sanctification of G’d’s Name) in order to purge the world of paganism. However because of Avraham’s decision not to take the people of Sodom under his influence, the most extreme level of Chilul Hashem (Desecration of G’d’s Name) was brought about. This was the claim against Avraham. Avraham was pained that because of his inaction the people of Sodom would never be spiritually rehabilitated. If through his supplication he would be able to bring about a reprieve, which would allow them to live, there was a chance they would do teshuvah (repent). Thus, Avraham would be released from this very serious claim. G’d therefore gave Avraham the opportunity to pray on their behalf so that they should live in order to do teshuvah. Despite the fact that ultimately Avraham’s supplications were in vain regarding the people of Sodom, the fact that he took the initiative to the point of jeopardizing his own relationship with G’d, caused a level of correction within himself. When Avraham had spoken to G’d in defense of Sodom, he had spoken in a very direct manner which could have been interpreted as a disrespect. Thus, informing Avraham of the imminent destruction of Sodom was for the benefit of Avraham – to secure and advance his own spirituality. Prepared by: Devorah Abenhaim
Oct 23, 2015 | Torat Devorah
“And it occurred, as he was about to enter Egypt, he said to his wife Sarai, ‘See now, I have known that you are a woman of beautiful appearance. And it shall occur, when the Egyptians will see you, they will say, ‘This is his wife!’ – then they will kill me…’ ” (12:11-12) How was it possible that only now Avraham recognized Sarah’s beauty? The Arizal says that up till this point in time Avraham had no concept of physicality – like Adam before he sinned. However, as he approached Egypt, the world center of decadence, even his lofty spiritual level lessened when he perceived good and evil – the domain of physicality. Sensing this change in himself, Avraham recognized the depths of impurity that was Egypt. He now sensed that it was indeed possible for man to sink to murder in order to satisfy his physical desires.
The following is a quote from the the Vilna Gaon: “In every generation new barriers need to be erected, for every generation is less than its predecessor and the eruv rav (descendents of the Egyptians who left Egypt at the time of the Exodus) grow stronger. Therefore, it is necessary to barricade anew the breaches (in morality) perpetrated by the eruv rav. This is what the Torah means when it says “Guard my guardings!” (Vayikra 29:9)
Rabbi Chaim Zvi Center explains: Like Avraham, the closer we get to our own little Egypts – the larger our cars, our houses and our physical well-being loom in our lives – the more we know that we need to build stronger and stronger fences against a world that celebrates immorality and conspicuous consumption.
Rabbi Yaakov Asher Sinclair comments: ” Life’s essential journey is that of the soul discovering its true identity. We learn this from the first two words in this week’s Torah portion. “Lech Lecha.” “Go to yourself.” Without vowels, these two words are written identically. When G-d took Avraham out of Ur Kasdim and sent him to the Land of Israel, He used those two identical words —Lech Lecha —“Go to yourself.” Spiritual growth requires the soul to journey. Our soul must notch up the miles, not our feet. The spiritual road requires us to forsake the comfortable, the familiar ever repeating landmarks of our personalities, and set out with an open mind and a humble soul. We must divest ourselves of the fawning icons of our own egos which we define and confine us — and journey. Avraham experienced ten tests in his spiritual journey.Each was exquisitely designed to elevate him to his ultimate spiritual potential. When G-d gives us a test, whether it’s the death of a loved one or a financial reversal or an illness, it’s always to help us grow. By conquering the obstacles that lie in our spiritual path – be it lack of trust in G-d or selfishness or apathy — we grow in stature. We connect with the fundamental purpose of the journey — to journey away from our negative traits and reach and realize our true selves. We “go to ourselves.”
Prepared by: Devorah Abenhaim
Oct 15, 2015 | Torat Devorah
“And He blotted out all existence that was on the face of the ground – from man to animals to creeping things and to the bird of the sky; and they were blotted out from the earth. Only Noach survived and those with him in the Ark.” (Gen. 7:23)
Parashat Noach raises the following question: Why did G-d wipe out all of the beasts, birds, and crawling things in the flood? If man sinned, why should the animals suffer? Rashi explains: “The entire creation is for man, and when man is wiped out, who needs all these?” That is, the purpose of the creation is not simply to exist, but rather to actualize the destiny of the Creation. The moment there is no purpose (which is the case after G-d wiped out man, for whom the world was created), then the animals must perish since there is no longer a reason for their existence. Here, too, the moment the deeds of man prove that there is no longer a possibility for him to fulfill his destiny, his existence is no longer necessary, and he perishes. But we are still left wondering: All that creation, just for annihilation? All those generations before the flood (a span of 1654 years) were for nothing?
The answer is no. Harsh though this verses may be, a verse appears at the very end of Bereshit which turns everything around: “But Noach found grace in the eyes of G-d.” And while this lonely verse may appear to be only a small comfort to a world gone astray, the truth is that this one verse is everything. Even if we are speaking about one individual, he is the one who counts. Noach is the justification for the world’s continued existence.
The story of Noach provides us with a concrete illustration as to what the true role of the chastising prophet is – as Noah did warn the people to repent. Certainly the major goal of the warnings and admonishment are to direct the people onto the proper path, in the hope that they will do “teshuva” immediately. But in contrast as to what one might think, if the prophet does not succeed in bringing the people to “teshuva,” this does not necessarily mean that he failed! A deeper look will reveal that the rebuke in itself has value. If we look at the prophets of Israel, we will notice an amazing fact: Generally speaking, they were a dismal failure. It seemed as if they influenced no one. The people were not interested in hearing them, and did not change their evil ways. Does this mean that there was no value in the warnings of the prophets? Rav Binyomin Zeev Kahane explains: ‘G-d’s answer to Ezekiel when He appoints him as a prophet (chapter 2) is as follows: “And He said to me, Son of man, I sent thee to the children of Israel…that have rebelled against me…and you shall say to them, Thus says the Lord G-d. And they, whether they will hear, or whether they will refuse to hear, (for they are a rebellious house), so that they shall know that there has been a prophet amongst them.” And afterwards (3:7): “But the house of Israel will not hearken to you…” Can this be? If G-d knows that they will not listen, why send Ezekiel out and put him through such humiliation and abuse? And so a new concept is learned here. The saying of truth has value, even if it has no apparent influence at that particular moment. What is the value? “So that they shall know that there has been a prophet amongst them.” Even if immediate results are not seen, the value of the warnings are that they manifest the bringing in of G-d’s word into the world. The prophet who expresses G-d’s truth is giving expression to G-d’s actual presence in this world. It is showing us that the world is not “hefker” (chaos). There is justice in the world. By so doing, the prophet in essence sanctifies G-d’s name.’
Prepared by: Devorah Abenhaim
Oct 8, 2015 | Torat Devorah
To introduce the creation of man, the Torah says, “VaYomer Elokim Naaseh Adam BeTzalmeinu KiDemuteinu,” “And God said, ‘Let us make a man in our image, as our likeness.’” (Bereishit 1:26) The Midrash explains that this Pasuk uses the plural Naaseh because God consulted the Malachim (angels) before creating man.
The Midrash states that when Moshe was writing the Torah, he saw this Pasuk and he asked Hashem, “Why are You creating an opportunity for people who don’t believe in You to find support for their opinions in this Pasuk, which seems to imply the existence of multiple gods, Chas VeShalom?” Hashem answered that he should leave the Pasuk the way it is and let anyone who wants to err do so. Hashem said to do this because in the future, there would be a leader who would think that he could make decisions without consulting his subordinates and his subordinates would be able to say that if Hashem consulted the Malachim, that leader should consult them too (BeReishit Rabbah 8:8).
Based on this Midrash, the Chanukat HaTorah explains the saying of Chazal that arrogance is like idol worship. One can interpret “Naaseh Adam” in two ways—that it is an expression of humility which Hashem showed by consulting the angels, or that it indicates the presence of other gods. A person who chooses to be arrogant will deny that Hashem went out of his way to show that humility is important; therefore, he will infer from this Pasuk that other gods exist, which is Avodah Zarah.
Rav Elchanan Wasserman finds this Midrash puzzling. In a business venture, would someone risk a large amount of money for a small profit? Obviously not; the risk and reward have to be somewhat in balance. So too, why would Hashem create a situation where someone could mistakenly conclude that other gods exist, just to teach the lesson of humility? This is a case where the risks seem to heavily outweigh the rewards.
Rav Elchanan explains that for years, people have learned this Pasuk and not believed that other gods exist. The Pasuk does not imply that there are other gods; it is clearly saying that Hashem only consulted his angels out of common courtesy. Only people who are looking to deny Hashem’s existence can understand this Pasuk as saying that there are other gods. This is what the Midrash means when it says that if people want to err they can—they are looking to err, so there is nothing Moshe can do to prevent it. This also means that the risk-to-reward proportion is greatly in Hashem’s favor. The vast majority of people will be able to learn the message of humility from the Pasuk and only a very few, for whom nothing can be done anyway, will perceive the wrong message.
Prepared by: Devorah Abenhaim
